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Tuesday, March 25, 2008
Muslim critic Magdi Allam converts, baptised by Benedict XVI
The Associated Press reports that Italy's most prominent Muslim, an iconoclastic writer who condemned Islamic extremism and defended Israel, converted to Catholicism Saturday in a baptism by the pope at a Vatican Easter service:
An Egyptian-born, non-practicing Muslim who is married to a Catholic, Magdi Allam infuriated some Muslims with his books and columns in the newspaper Corriere della Sera newspaper, where he is a deputy editor. He titled one book "Long Live Israel."Local Muslim organizations responded thus to the news: The Union of Islamic Communities in Italy — which Allam has frequently criticized as having links to Hamas — said the baptism was his own decision.There seems to be some disjuncture between the emphasis on Allam as "Italy's leading Muslim writer" and the following description of the convert as: "An Egyptian-born, non-practicing Muslim who is married to a Catholic." According to another article, Allam himself "says he has never been a practicing Muslim." And in his own conversion story, he refers to himself as having "occasionally practiced [Islam] at a cultural level." Hardly what I would call "Italy's most prominent MUSLIM". Were the inverse true: -- were a non-practicing Catholic married to a Muslim to embrace Islam -- would it be proper to describe him as "a prominent Catholic"? This leads me to wonder if the press is deliberately playing up this aspect of the story, so as to foster Islamic-Christian tensions -- along the same lines as their shoddy reporting of Benedict's Regensburg address (ignoring practically everything else in his address, save that which they saw as newsworthy and potentially inflammatory). It is possible to perceive Benedict's agreement to baptize Allam as signifying his emphasis on religious freedom (particularly for Christians residing in nations with an Islamic majority). Nonetheless I think it would be improper for Christians to treat this conversion in triumphalistic fashion, as seems to be the case on some blogs. Related
Update 3/24/08 Some reactions from the Catholic blogging world ...
Tuesday, January 08, 2008
George Weigel's "Faith, Reason & The War against Jihadism" (Part 1)
Weigel begins Faith, Reason and the War Against Jihadism with the basic observation that the overwhelming majority of humanity receives the narrative for life from religious convictions, and for whom religion constitutes a (or, rather, the) dynamic force. To put it another way (borrowing a familiar phrase from American conservatism:) "ideas have consequences." Failure to understand this, warns Weigel, is to commit a kind of "conceptual self-sabotage."
Criticizing the notion of "the inevitable progress of history" which holds many in its sway ("a hypothetical, not a given"), Weigel intends this book as a wake-up call, a reminder that the very future of the West rests not upon material or technological wealth but "whether our spiritual aspirations are noble or base." He sets out "to identify what we should have learned, since September 11, 2001: about our enemy, about us -- and about what must be done to see us through to a future safe for freedom." Writign for a popular audience, he offers 15 brief lessons categorized in three sections: 'Understanding the Enemy', 'Rethinking Realism' and 'Deserving Victory.' I'm going to divide my post into two parts -- I'll begin by presenting Weigel's diagnosis of the problem (understanding of "the Enemy"), and offering my impressions; in a later post I plan to review the 2nd and 3rd parts (essentially Weigel's prescription in the form of recommmendations for foreign policy). Read More
"Understanding the Enemy"
Weigel challenges the facile equasion of Christianity, Judaism and Islam as "people of the Book" or "the three Abrahamic faiths." To do so, he contends, obscures the very different characterization and roles assigned to Moses and Jesus in Islamic theology, not to mention the unique nature of Muslim's reverence for the Qur'an.
The focal point of this differentiation is Islamic theological supersessionism: Islam's conviction of itself as the final revelation and a necessary corrective to Judaism and Christianity in such a way that, while "no orthodox Christian holds that God's self-revelation in Christ negates God's self-revelation in the history of the People of Israel," Islam, by contrast, "trumps . . . any prior revelatory value that might be found in the Hebrew bible or the New Testament." [p. 20-21].
Consequentially, Islam has built into its theology a "dynamic of conflict" with Judaism and Christianity. However, while the history of Islamic-Christian relations has been one of "almost continuous conflict", Weigel does not think this inevitable ("it should not be thought that Islamic supersessionism necessarily requires violent conflict"). [p. 21]
Another common mistake, according to Weigel, is believing Islam's understanding of the Qur'an as analogous to our understanding of the Christian scriptures: Another important distinction between Muslims and Christians is the Islamic conception of God, and its consequences for each tradition's "theological anthropology." Weigel turns to the French historian Alain Bensacon ("What Kind of Religion is Islam" Commentary May 2004), who observes that: In Christian theology we perceive an analogy between God and humanity: men and women are bound to God by speech and argument; in Genesis, Adam names the animals, thereby participating in the divine work of the Creator. To act rationally is to reflect the Father (Here one is reminded of Benedict's citation of Manuel II in his Regensburg Address: "Not to act reasonably, not to act with logos, is contrary to the nature of God"). According to Weigel, such a conception is not to be found in the world of Islam, whose anthropology is governed instead by "submission to the majesy of God, who neither begets nor is begotten."
What are the consequences of this differentation in conceptions? Whom, or what, are we fighting?
Weigel moves on to a proper identification of the enemy with which we are engaged: jihadism - best distinguished from other forms of Islamism by its messianic political aspirations, demanding nothing less than a global Islamic state. Weigel quotes Fr. Neuhaus: To understand jihadism and what motivates these terrorists, one must grasp its intellectual history. Weigel locates this in the writings of several prominent Muslim figures:
Wahab emphasized the radical unicity (oneness) and lordship of God, the absolute lawgiver, and in relation to whom there is only submission: Sayiid Qutb's writings were promoted by his brother Mohammad, a professor of Islamic studies in Saudi Arabia. One of his students, Ayman Zawahiri, would become a mentor to Osama bin Laden and a leading figure in Al Qaeda. (For more on Qutbe, see Paul Berman's "The Philosopher of Islamic Terror" New York Times Magazine, March 23, 2003.)
What is important, says Weigel, is to read history and politics "through the prism of jihadist theological convictions." The "generally feckless" response by the United States to attacks on U.S. embassies in Kenya and Tanzania in 1998 and the bombing of the U.S.S. Cole in 2000 spurred Bin Laden to new heights of hostility. According to Reza Aslan: Economic resentment, the United States' relationship with Israel, and the presence of U.S. troops abroad are peripheral to jihadist ambitions: namely, the overthrow of the West and the consequent subjugation of all humanity under Islam: The line of Islamic thought from Tammiya and Wahhab that would later influence Hasan al-Banna and Sayyid Qutbe was one in which several struggles were being played out: Islam vs. modernity; jihadists vs. other Islamic reformers,; Islam versus the rest. That line of thought came to one terminus when Ayman al-Zawahiri and Osama bin Laden - an Egyptian and a Saudi . . . joined focus to form al-Qaeda. [p. 50] Dialogue and Islamic Renewal
In Chapter 6, Weigel turns his attention to Islamic-Christian dialogue -- he mentions Benedict's 2006 Regensburg Address, and the first "Open Letter" of 38 prominent Islamic leaders in response. The imperative of future dialogues, says Weigel, should be to "address Islam's ability assimilate, in a critical way, the achievements of the Enlightennment - a question which Christianity has been wrestling with for centuries." The skepticism and relativism that are characteristic of one aspect of Enlightenment thought need not deter Muslims from engaging that which is positive: While some have recommended an "Islamic Luther" as a panacea for Muslim ills, Weigel envisions someone along the lines of Leo XIII: "... toward the possibility of a religious leader who reaches back into the deeper philosophical resources of his tradition in order to broker a critical agreement with Enlightenment political thought, and to shape his tradition's encounter with the economic and political institutions of modernity." As Leo's retrieval of authentic Thomistic philosophy led to a development of social doctrine in the Catholic Church and eventually to Vatican II's historic Declaration on Religious Freedom and the disentanglement of sacerdotium from regnum, Weigel hopes that Muslims could accomplish a similar At the same time, non-Muslims can shape the contours of this struggle -- first, by refraining from dialoguing Muslim religious leaders who do not first publicly denounce jihadism and terrorism (anti-semites and Holocaust deniers need not apply); secondly, by working with those who are "reviving the tradition of reason with Islam" -- specifically, defending reason against the dual threat of "jihadists and postmodernists who deny the human capacity to know the truth of anything with certainty." Weigel envisions building a cross-cultural grammer of natural law, the recognition of moral truths built into the world and human nature which can be grasped by reflection. In such a way we could have "the first building blocks of a philosophical foundation on which to construct together free and just societies that respect religious conviction."
Weigel closes out the first part of his book with a reminder to his readers that this present war is likely to span "at least 2-3 generations" -- birth rates in Islamic countries are actually diminishing, creating a brief "window of opportunity" for jihadists to accomplish their goals. Nonetheless, while still a minority among Muslims, jihadists "can count on a substantial periphery of sympathizers, more than sufficient to sustain long campaigns of terrorism" (Weigel, citing Walter Laqueur p. 72.)
In his interview with Hugh Hewitt, Weigel expresses his frustration with the United States for losing site of the broader context of this war -- as he put it, this war is being fought on multiple fronts -- in Afghanistan, Somalia, Gaza, Pakistan, North Africa/Maghreb, Sudan and Southeast Asia. There are many facets to the conflict: intelligence, financial-flows, economics, energy, and homeland security.
Impressions of Part I: "Understanding the Enemy"
I admit that when I first heard about Weigel's book I was curious whether he would take an approach akin to Robert Spencer (Jihadwatch.com). His website serves a useful purpose in its daily reports on the activities of jihadists, but goes too far in its fiery rhetoric, tarring Muslims as a whole with sweeping denunciations ("to take the violence out of Islam would require it to jettison two things: the Quran as the word of Allah and Muhammad as Allah's prophet . . . to pacify Islam would require its transformation into something that it is not"). A reader immersing himself soley in Spencer's work might arrive at the conclusion that Islam was nothing more than a violent political ideology and the only authentic Muslim, true to the dictates of his religion, is the radical jihadist engaged in violent struggle against the West. Consider Jihadwatch's response to the question: "If Islam is violent, why are so many Muslims peaceful?": Furthermore, there are also people who do not really understand their own faith and so act outside of its prescribed boundaries. In Islam, there are likely many Muslims who do not really understand their religion By contrast, Weigel takes care to distinguish jihadism or Islamism from Islam as a religious tradition. For example, it is notable that in his numerous references to Pope Benedict's Regensburg Address, he understands it as a critique of jihadism, as opposed to general Islam (Muslim readers should take note of this).
With over a billion Muslims in the world today, an estimated 5-7 million in the U.S. alone and 10-20,000 serving in our own armed forces, I believe it is important not to adopt the erroneous position of "guilty until proven innocent," regarding everybody in a hijab or carrying a Qur'an as a suspected terrorist. So it comes as a relief to see Weigel taking a less hyperbolic approach to this issue as those who have, post 9/11, made something of a career in racheting up the polemics against Islam.
Fr. Samir Khalil put it best: In the Shiite world, the Khomeini theory of the "wilâyat al-faqîh" – according to which the ideal state is that which is governed by the most gifted faqîh, a shariah specialist – opened the door to the all forms of extremism, in the name of shariah, by deciding the daily life of the people and of society.
It is important not to confuse Islam with Islamism, but it is just as important to urge Muslims to reject Islamism as an alteration of authentic Islam and to counter this violent and invasive tendency. "The Muslim God"
In conveying the "Islamic conception of God," Weigel appears largely reliant on the Commentary article by French historian Alain Bensacon. I have to wonder: how many Muslims would characterize their own perception and experience of God in such cold, stark terminology: "distant . . . utterly impassive . . . demanding submission"? -- It may be true that Islam is chiefly characterized by its insistence on God as Absolute, but this is not to say that the Islamic tradition is wholly devoid of love. See, for instance, God and Love, by Dr. Ahmad Shafaat, who disputes the charge; or for more in-depth reading, Perspectives on the Concept of Love in Islam, by Mahnaz Heydarpoor. One would also have to take into account sufism, the mystical dimension of Islam, whose adherents strive to empty themselves of the false self and thereby become a "receptacle for God's love."
Dar al Islam vs. Dar al Harb -- applicable or outdated?
In terms of the separation of the world into the "House of Islam" Dar al-Islam and the "House of War" Dar al-harb, Weigel neglects to point out that this distinction tends to vary and is generally regarded as a matter of ijtihad (independent judgment) by Muslim scholars, given as there is no mention of this concept in the Qur’an or the Sunnah.
Jihadists are quick to identify the non-Muslim world as dar al-Harb (in a state of belligerency against Islam, consequuently making militant jihad incumbent on Muslims). However, other Muslims opt for a more expansive understanding, such as the following from Sheikh `Atiya Saqr, former head of Al-Azhar Fatwa Committee: The Muslim philosopher Tariq Ramadan discusses these concepts in his book Western Muslims and the Future of Islam, rejecting the binary confinement of an "us vs. them" mentality. "We are living in an age of diversity, blending and extremly deep complexity that cannot be understood or evaluated through a binary prism, which is as much simplistic as reductionist. . . . It is becoming necessary today to go back to the Qu'ran and the Sunna and, in lgiht of our environment, to deepend our analysis in order to develop a new vision appropriate to our new context in order to formulate suitable legal opinions." Ramadan proposes instead the world of testimony: "in the sense of undertaking an essential duty and demanding responsibility -- to contribute wherever they can to promoting goodness and justice in and through human fraternity."
Muslim vs. Christian Approaches to Scripture
Also, one can only go so far with emphasizing the differences in Christian and Islamic approaches to their scriptures or the assertion that, because Muslims believe in the divine authorship of the Qur'an, the possibilities for exegesis and dialogue with others is limited. For example, shortly after the publication of a second letter by 138 Muslim scholars, Cardinal Tauran asserted that "Muslims do not accept the possibility of discussing the Qur'an, because it is written, they say, as dictated by God" -- this was construed as an attempt to silence the dialogue, and promptly and directly challenged by Muslim scholar Aref Ali Nayed in a lengthy interview with Catholic News Service's Cindy Wooden: Muslim scholars have always based their interpretations and exegeses of the Qur’an on the bases of several historical and philological sciences, including the science of the ‘circumstances of revelation’ (asbabulnuzul), the science of the history of the Qur’an (tarikhulqur'an), and the sciences that carefully study the linguistic modes familiar to the Arabs around the time of revelation (ulumulugha). Muslim scholars developed a comprehensive apparatus of historical-critical-linguistic methodologies for understanding the Qur’an (ulumulqur’an).
Muslim scholars were always aware of the fact that the activities of interpretation, understanding, and exegesis (of God’s eternal discourse) are forms of human strenuous striving (ijtihad) that must be dutifully renewed in every believing generation. Solemn belief in the eternity and divine authorship of the Qur’an never prevented Muslim scholars from dealing with it historically and linguistically. On the contrary, belief in the revelatory truth of the Qur’an was the very motivation for spending life-times in close scholarly study of God’s discourse. All this is not to deny the very real theological differences between Islam and Christianity or the challenges Islam must face in its reconciliation with the Enlightenment -- first and foremost, as Weigel asserts, is coming to terms with pluralism and articulating an Islamic case for religious freedom -- together (I would add) with a prohibition of the death sentence for Muslims who commit apostasy in Islam. (Arguing on the basis of the Qur'an and within Muslim tradition, Dr. Jamal A. Badawi makes a case for such in Is Apostasy a Capital Crime in Islam? IslamOnline.net Apr. 26, 2006).
Finally, when Weigel talks about revival of Islam in terms of "retrieval and development" of Islamic tradition as opposed to "reform and revolution", I'd be curious to what extent he has explored traditional Islamic reponses to jihadism? -- I had discussed this aspect of the debate in a previous post, reviewing the book in which traditional Muslim authors offer a critique of jihadism from within their tradition. Weigel would likely be interested in the contributions from David Dadake ("The Myth of a Militant Islam") and Reza Shah-Kazemi Recollecting the Spirit of Jihad.
Also of interest is Shaykh Mohammad Afifi al-Akiti's "Defending the Transgressed by Censuring the Reckless against the Killing of Civilians" - which disputes the fatwa of a jihadist organization defending suicide-bombings and the proposition that "attacks such as the September 11th Hijackings is a viable option in Jihad" -- the latter gives one a sense of how jihadism might be condemned from the perspective of Islamic military ethics.
In many ways, Bin Laden's struggle against the West is also a struggle for the heart of Islam itself. As James Turner Johnson noted ("Jihad and Just War" (First Things June-July 2002):
While expressing qualified praise for the initial "Open Letter to Pope Benedict XVI" from 38 Muslim scholars and leaders, he went on to convey his disapproval of another call for theological dialogue by the same parties, entitled "A Common Word Between Us & You". In his column "A Disappointing Call for Dialogue" ("The Catholic Difference", November 15, 2007), Weigel questioned: It is of the utmost importance for the human future that a genuine interreligious dialogue unfold between Islam and Christianity (and Judaism, which is largely ignored in "A Common Word"). Genuine dialogue requires a precise focus, and a commitment by the dialogue partners to condemn by name those members of their communities who murder in the name of God. It is unfortunate that "A Common Word" took us no closer to cementing either of these building blocks of genuine dialogue into place. In December, Pope Benedict XVI responded to the letter by inviting some Muslim delegates to meet with the Pontifical Council for Interreligious Dialogue for further discussion (Video Coverage). And inasmuch as Benedict has made reciprocity and religious freedom integral to the Christian-Islamic dialogue, I cannot see the dialogue proceeding without a discussion of these issues.
We will see what the future holds and if Muslims can rise to the challenge Weigel (and Benedict) have placed before them.
Next "Rethinking Realism" and "Deserving Victory" - Weigel's policy prescriptions for the United States and the West.
Related Links
Related Reading
Friday, December 14, 2007
USCCB Doctrinal Commitee Educates Peter C. Phan on the Gospel
A welcome update to the investigation of Fr. Peter C. Phan, which we reported on in September (Against The Grain ). This week, the The U.S. Bishops’ Doctrine Committee issued clarifications concerning several aspects of Father Peter C. Phan’s book, Being Religious Interreligiously: Asian Perspectives on Interfaith Dialogue:
Father Phan’s book uses “certain terms in an equivocal manner” that “opens the text up to significant ambiguity,” the Committee said. It added that “a fair reading of the book could leave readers in considerable confusion as to the proper understanding of the uniqueness of Christ.” The Doctrinal Committee points out that Father Phan actually did not respond to their invitation to provide needed clarifications to his book, thus necessitating the committee to act on their own, "since, at the very least, the use in the book of certain terms in an equivocal manner opens the text up to significant ambiguity and since a fair reading of the book could leave readers in considerable confusion as to the proper understanding of the uniqueness of Christ, it is necessary to recall some essential elements of Church teaching. The crux of the issue is that Being Religious Interreligiously does not express adequately and accurately the Church's teaching." In addition to a deficient presentation of the salvific role of Jesus Christ, the committee expresses their concern over Phan's view of the salvific role of non-Christian religions: The book defends the view that "the non-Christian religions possess an autonomous function in the history of salvation, different from that of Christianity," and that "they cannot be reduced to Christianity in terms of preparation and fulfillment." The book asserts:The committee's response to this tripe bears quoting at length:The book contrasts what it sees as the Second Vatican Council's deliberate decision to refrain "from affirming that these religions as such function as ways of salvation in a manner analogous, let alone parallel, to Christianity," with the position of certain contemporary theologians, among whom the author includes himself. These theologians believe that it is necessary to go beyond the Council's position and to assert “that these religions may be said to be ways of salvation and that religious pluralism is part of God’s providential plan.” Since the book as a whole is based on the idea that religious pluralism is indeed a positively-willed part of the divine plan, the reader is led to conclude that there is some kind of moral obligation for the Church to refrain from calling people to conversion to Christ and to membership in his Church. According to the book, religious pluralism "may not and must not be abolished" by conversion to Christianity. The implication is that to continue the Christian mission to members of non-Christian religions would be contrary to God's purpose in history. Such a conclusion, instead of being a "theologically more adequate equivalent" of Church teaching, is in fact an alteration that blurs Church teaching. At this point the autonomy of non- Christian religions has eclipsed their relatedness to Jesus Christ.The USCCB's Doctrine Committee consists of
John Allen Jr. provides the background to the Bishop's investigation of Fr. Phan, which came as as pecific consequence of Phan's neglect to honor requests from the Congregation of the Doctrine of the Faith to provide clarification of his positions: A Vatican investigation of Phan’s work was opened in 2004, under protocol number 537/2004-21114. On July 20, 2005, Archbishop Angelo Amato, the number two official of the Congregation for the Doctrine of the Faith, wrote to Bishop Charles Grahmann of Dallas, informing him that the congregation has found “serious ambiguities and doctrinal problems” in Being Religious Interreligiously. Phan, a former Salesian, is now a priest of the Dallas diocese; Grahmann has since retired, and has been replaced by Bishop Kevin Farrell.Peter C. Phan, the first Asian-American to serve as President of the Catholic Theological Society of America, holds the Ellacuria Chair of Catholic Social Thought at Georgetown University. On a related note, on December 14th, 2007 the Congregation for the Doctrine of the Faith released "Doctrinal Note on Some Aspects of Evangelization", "devoted principally to an exposition of the Catholic Church's understanding of the Christian mission of evangelization, which is to proclaim the Gospel of Jesus Christ" and reasserting the Church's 'Missionary Mandate'. Zenit News provides a summary; the complete text is available here [.pdf format, thanks to Rorate Caeli]. Labels: pluralism
Thursday, November 29, 2007
Further Responses to "A Common Word"
[This post is a continuation of a discussion of the recent "open letter to the Pope" [and Christian community at large] by 138 Muslim scholars and reactions -- prior posts in this series: "A Common Word" and Christian-Muslim Dialogue 10/27/07; Fr. Christian Troll: Response to "A Common Word" 10/28/07]
Magister: Pope and Muslims "at a great distance" Sandro Magister turns his attention to the "open letter to the Pope" (and all Christians) -- entitled "A Common Word Between Us and You" -- from Muslim scholars, and speculates: Why Benedict XVI Is So Cautious with the Letter of the 138 Muslims (www.Chiesa November 26, 2007): Benedict XVI and the directors of the Holy See appear more cautious and reserved toward this flurry of dialogue.Magister goes on to examine the kind of dialogue that Pope Benedict XVI wants -- as conveyed in a passage of his Christmas address to the Roman curia, on December 22, 2006: "In a dialogue to be intensified with Islam, we must bear in mind the fact that the Muslim world today is finding itself faced with an urgent task. This task is very similar to the one that has been imposed upon Christians since the Enlightenment, and to which the Second Vatican Council, as the fruit of long and difficult research, found real solutions for the Catholic Church.Says Magister: "The letter of the 138 contains no trace of this proposal that Benedict XVI issued to the Muslim world in December one year ago. This is a sign that there is truly a great distance between the visions of these two." That said, IslamOnline.net anticipates a Vatican response in the near future: "The Vatican will respond positively, and quite soon," Dakar Cardinal Theodore-Adrien Sarr told Reuters on Sunday, November 25, during a ceremony to install 23 new members of the College of Cardinals.Nayed vs. Tauran: No Dialogue Possible?
Numerous sources have cited Cardinal Tauran's rather blunt dismissal of the possibility of theological dialogue with Muslims, because "Muslims do not accept the possibility of discussing the Quran, because it is written, they say, as dictated by God" and "with such a strict interpretation, it is difficult to discuss the content of faith." Arif Ali Nayed, one of the original signers of "A Common Word", responded in an interview with Cindy Wooden of the Catholic News Service (Islamica Magazine, No. 20): Cardinal Tauran’s statement to Le Croix was very disappointing indeed. It came at a time of high expectation of responsiveness, and on the eve of the important Naples Sant’Egidio encounter. Many people were expecting Pope Benedict XVI to say something positive about the Muslim scholars’ initiative. Alas, a truly historic opportunity for a loving embrace was simply missed.Nayed goes on to specifically rebut Tauran's charges, noting the double irony in that it "accuses Muslims of an imaginary theological/hermeneutical closure that is more appropriately attributable to the Vatican’s own pre-1943 closure to historical-critical methodologies" and "holds that upholding the divine authorship of a sacred text is a hindrance to theological dialogue." If such belief in divine authorship prevents its adherents from theological dialogue, then the Cardinal would have the same dialogical inhibitions that he imagines Muslim scholars to have. . . .See also: Scholars troubled by Vatican official's remarks on Muslim dialogue Catholic News Service. October 31, 2007: Jesuit Fr Daniel A. Madigan, who serves as a consultant to the commission for relations with Muslims at the Pontifical Council for Interreligious Dialogue said many Christians misunderstand how Muslims view the Quran, leading to a widespread prejudice that assumes Muslims are unwilling or incapable of interpreting the Quran. Further Catholic Responses Muslims have been waiting a response "from the top" to the letter, but that is not to say Catholics haven't responded -- individually (Fr. Samir Khalil, Fr. Troll, Cardinal Scola) and collectively (USCCB). Cardinal Pell of Australia also mentioned the letter recently, in an address entitled Prospects for peace and rumours of war: Religion and democracy in the years ahead October 29, 2007 (LifeSite News), who praised the letter as a "helpful initiative": This letter is one of the most authoritative statements we have seen from Muslim leaders supporting dialogue and friendship between Christians and Muslims, based on a shared belief in God as the God of love, and in the commandment to love our neighbour as we love ourselves. [...]George Weigel, on the other hand, is less than hopeful about the prospects of dialogue -- also taking note of the omission of the Pope's December address to the Roman Curia) ("A Disappointing Call for Dialogue" The Catholic Difference. November 7, 2007): For unless Islam can find within its own spiritual resources a way to legitimate religious freedom and the distinction between religious and political authority, the relationship between two billion Christians and a billion Muslims is going to remain fraught with tension. "A Common Word" speaks at length about the two Great Commandments; it says nothing about their applicability to issues of faith, freedom, and the governance of society: issues posed, for example, by the death threats visited upon Muslims who convert to Christianity and by the refusal to allow Christian public worship in Saudi Arabia. "A Common Word" also seems rather defensive, as if it were 21st century Christians who, in considerable numbers, were justifying the murder of innocents in advancing the cause of God. But that is manifestly not the case. . . . In the latest issue of Oasis, Paolo Branca, Senior Researcher and Assistant Professor in Arabic and Islamic Studies at the Catholic University of Milan, hails the document as "A Word to be Read and Spread in the Muslim World": As we are aware, the Islamic authorities are often influenced by the regimes of the countries where they live, but on this occasion it would seem that the need not to interrupt communication at a religious level has prevailed in respect of any potential reticence or orientations, more or less imposed. Indeed, the document does not linger on the polemic points which have predominated in the preceding intervention but seeks to return to the essence of the two respective traditions in order to identify common elements. . . .In "The Christians of Arabia Wonder about the Open Letter", Bishop Paul Hinder, OFM Cap, believes that the letter "should not be left without a positive answer from the Christian side, although there are many open questions": Every effort to draw closer to a common understanding is welcome, even though it might be a very tiny beginning. Of course, there has to be further clarification about whether "the love of God" and the "love of neighbour" have the same meaning in both religions. Another crucial point might be that Christians cannot simply see Jesus Christ as one among other prophets, but profess him in his divinity as the living Son of God within the belief in One God in three Persons. However, the open letter can be a first important step in discovering a common ground that will later allow also a common word. Will this word also be a clear one, and not only a common one?Howbeit expressing his concern about the omission of the Jews from the document: The lack is the more regrettable as the central importance of the Jews today is crucial because of the political situation in the Middle East, a question requiring an answer which may be found at least partially in the application of the two main commandments by all who are involved. A common word should therefore include also the Jews.[According to the FAQ accompanying the letter: "Jewish scriptures are invoked repeatedly and respectfully in the document by way of preparing the ground for a further document specifically addressed to Jewish scholars" and "the problems between Jews and Muslims are essentially political not theological" -- I'm curious to see how this plays out]. Discussions on Catholic Blogs Returning to the blogosphere, DarwinCatholic and Wheat & Reeds have responded thoughtfully to my posts on this subject. I'll try to respond in kind. First, in Peace Through Strength In The Muslim World, Wheat and Weeds wonders: "To what extent do we owe this letter --which I take as meaningful and a sign of progress-- precisely to the Iraq war, since Muslims don't make the distinction we do between faith and politics?" -- recalling an earlier column by John Allen, Jr. on Christian-Muslim relations in Nigeria. According to the general secretary of the Christian Association of Nigeria, it was only when Christians responded with firm resolve and defended themselves against Muslim-initiated violence that they saw the need to come to the table: "They saw our people have resolve, and that's when the decision was made to form a consultative forum of religious leaders." Along the same lines: . . . while the letter is ostensibly a response to Benedict XVI's Regensberg lecture, and I take nothing away from the Pope --I think his "hard line" (really just a hard question) provoked this response, I wonder if we don't have to see Benedict & Bush as a tag team in favor of Muslim moderation, as Reagan and JP the Great overcame Soviet Communism. I am certainly appreciative of the firm resolve of the Bush Administration in waging a war against Al Qaeda and Islamic terrorism, which in Iraq finally seems to be bearing some fruit along these lines. (Writing for The Long War Journal Nov. 17, 2007 -- Bill Roggio reported that prominent Sunni clerics, who once supported, justified, or remained silent about al Qaeda's terror tactics, have now turned on the leading Sunni religious establishment that supports al Qaeda in Iraq). On the other hand, this is not to say that a good number of Muslims on their own initiative have been moved to reflect on the religious perversions that culminated in the horror of 9/11 and subsequent atrocities across the globe, or have repudiated unjust bloodshed in Allah's name. See for example Khaled M. Abou El Fadl's The Great Theft: Wrestling Islam from the Extremists; Islam, Fundamentalism, and the Betrayal of Tradition: Essays by Traditional Muslim Writers and The State We Are In: Identity, Terror, and the Law of Jihad - an anthology of responses to the London bus and subway bombings in 2005, including Shaykh Mohammad Afifi al-Akiti's "Defending the Transgressed by Censuring the Reckless against the Killing of Civilians" -- a fatwa given in direct response to UK-based jihadi group. Contrary to popular perception, many of those offended are not "moderates" but rather can be described as "traditional" Muslims, who frame the debate rather differently. Aftab Ahmad Malik elaborates: Today, to reform is seen as a major way to purge extremism, but it is precisely through reform that extremist groups such as Al Qaeda are able to construct their jihadist worldview and claim legitimacy. In addition, the extremists and the reformers share some commonalities. Both want the right to reinterpret Islam as they see fit which can only be achieved by dismissing Islamic tradition. By doing so, both vest every Muslim with the competence to be a jurist. At the heart of both the extremist and reformist understanding of Islam is the individual and the self: there is no need to study the traditional Islamic sciences nor is there any need for recourse to the learned scholars as these give way to an "expression of a personal relationship [...] to faith and knowledge." It should come as no suprise, then, to learn that "few Al Qaeda operatives [...] have a religious education," [with] most having been trained within secular institutions and in technical fields, and it is extremely telling that Osama bin Laden referred to the 9/11 hijackers as belonging to no traditional school of Islamic law.(The State We Are In p. 26) It was toward this end that The Amman Message was conceived. Convened by an international Islamic summit to establish a consensus as to "what Islam does and does not allow, who is a Muslim and who can speak for Islam": First, the declaration recognized the legitimacy and common principles of all eight of the traditional schools of Islamic religious law (madhhabs) from the Sunni, Shi’i and Ibadi branches of Islam, and of Su, Ash’ari and moderate Sala Islamic thought. Second, it defined the necessary qualifications and conditions for issuing legitimate fatwas. This, in and of itself, defines the limits and borders of Islam and Islamic behavior. Amongst other things, it exposes the illegitimacy of the so-called ‘fatwas’ extremists use to justify terrorism, as these invariably contravene traditional Islamic sacred law (Shari’ah) and betray Islam’s core principles. Third, the declaration condemned the practice known as takfir (calling others “apostates”), a practice that is used by extremists to justify violence against those who do not agree with them.What is the potential of such a consensus? -- According to the website: This amounts to a historical, universal and unanimous religious and political consensus (ijma') of the Ummah (nation) of Islam in our day, and a consolidation of traditional, orthodox Islam. The significance of this is: (1) that it is the first time in over a thousand years that the Ummah has formally and specifically come to such a pluralistic mutual inter-recognition; and (2) that such a recognition is religiously legally binding on Muslims since the Prophet (may peace and blessings be upon him) said: My Ummah will not agree upon an error (Ibn Majah, Sunan, Kitab al-Fitan, Hadith no.4085).Something that may (we hope) bear some good fruit over time. In A Common Word: Islam and the Limits of Dialogue, DarwinCatholic expresses his reservations about the kind of "dialogue" anticipated by the signatories to "A Common Word": While I respect the sincerity of the signatories of A Common Word, and agree that the three great monotheistic religions do share in common principles of love of God and love of neighbor, I'm not clear how much of the deeper dialogue which they wish the Vatican were more open to is actually possible. For once we have discussed the love of God and love of neighbor, where exactly could we go from there? The one-ness of God, it would seem, and yet here we immediately run into one of the great historic differences between our faiths. Islam does not admit as possible that God should be three in one. And while explaining the Trinity in such terms as to be understandable to a Muslim audience would be a worthy occupation, if a consensus on this were achieved my understanding is that this would consist (for the Muslims) of rejecting traditional Islam. You cannot, so far as I can understand, both accept the trinity and be a good Muslim.We certainly cannot bridge the gap between the Muslim conception of Allah and Christianity's own Trinitarian convictions with fine words and diplomatic niceties. To concur with Fr. Troll, Christianity's Trinitarian convictions are ". . . not an aspect of Christianity that can be negotiated away. In this regard there are some slight ambiguities in the Open Letter, moments at which a Christian might feel that it is suggesting that there are no fundamental differences between the theologies of the two faiths, or at least that these differences do not really matter. While the warm, inviting tone of the Open Letter’s appeal to Christians is enormously encouraging, it is to be hoped that this can be held together with an approach which takes utterly seriously the points at which Christians and Muslims differ and does not encourage a diplomatic evasion of these points for the sake of a dialogue which would suffer as a result.However, I am not wholly convinced that the intent of the signatories is a veiled call for conversion. As mentioned in my first post, the document ends with an Islamic theological affirmation of religious pluralism: For each We have appointed a law and a way. Had God willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto God ye will all return, and He will then inform you of that wherein ye differ. (Al- Ma’idah, 5:48)While I would not begrudge Muslims their desire to convert us (after all, don't we Christians have the 'Great Commission'?), the letter's conclusion (setting the stage for future discussions) present a challenge to those for whom the very existence of non-Muslims is considered intolerable. In this, "A Common Word" presents itself as a challenge to Muslims as well. To quote Dr. Nayed in his introduction to the letter: I whole-heartly believe that the true promise of this vital document, “A Common Word”, is that it is a first, but monumental step, toward retrieving and reliving the true Muslim way that was vividly described, long ago, by a spiritual master named Sidi Ahmed al-Rifa’i:Both Magister and Weigel reference in their writings the Pope's address to the Roman Curia as a basis for Christian-Muslim dialogue. Perhaps we should also take our cues from the Pope's address in November 2006 in meeting with Turkey's Religious Affairs Director, Ali Bardakoglu: Christians and Muslims belong to the family of those who believe in the one God and who, according to their respective traditions, trace their ancestry to Abraham [cf. Second Vatican Council, Declaration on the Relation of the Church to Non-Christian Religions Nostra Aetate, 1,3]. This human and spiritual unity in our origins and our destiny impels us to seek a common path as we play our part in the quest for fundamental values so characteristic of the people of our time. As men and women of religion, we are challenged by the widespread longing for justice, development, solidarity, freedom, security, peace, defence of life, protection of the environment and of the resources of the earth. This is because we too, while respecting the legitimate autonomy of temporal affairs, have a specific contribution to offer in the search for proper solutions to these pressing questions.Here, Benedict's message encompasses both the essential goal of "A Common Word" (addressing "the meaning and purpose of life, for each individual and for humanity as a whole" and identifying that which Christians and Muslims have in common -- love of God and neighbor, AND the framework in which that love is to be manifested: "freedom of religion, institutionally guaranteed and respected in practice." Q: Is the dialogue anticipated by Nayed really "entirely different" from that envisioned by the Pope?
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